“Light Bulb Moments” in Child and Youth Care - CYC-Net

Transcription

Contents
Editorial: Rituals in Our Lives . . . . . . . . . . . . . . . . . . . . . . . . . / 3
A Good Year Coming . . . . . . . . . . . . . . . . . . . . . . . . . . . . / 5
Kiaras Gharabaghi
Exploring Sexual Diversity: Helping children and young people develop
understanding and respect for differences in the human family: Part 2 . . . . . . . . / 8
Lorraine E. Fox
“Light Bulb Moments” in Child and Youth Care . . . . . . . . . . . . . . . . . / 18
Frank Delano
The Role of Intellectuals in CYC: Part I . . . . . . . . . . . . . . . . . . . . / 22
Hans Skott-Myhre
Ten CYC Hacks to Maximize Your Impact . . . . . . . . . . . . . . . . . . . / 26
James Freeman
To See or Not to See: Hidden in plain view . . . . . . . . . . . . . . . . . . . / 29
Maxwell Smart and John Digney
Dream a Little Dream a Lot . . . . . . . . . . . . . . . . . . . . . . . . . / 33
Carol Stuart
I Needed My Wife’s Kelp . . . . . . . . . . . . . . . . . . . . . . . . . . / 38
Nils Ling
Postcard from Leon Fulcher . . . . . . . . . . . . . . . . . . . . . . . . . / 40
Endnotes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . / 44
Information . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . / 46
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CYC-Online January 2015 Issue 191
editorial
H
ere in this part of the world, in my culture, we celebrate the changing of the
year – New Year’s, we call it – as in New
Year’s Eve and New Year’s Day. For many
it is more important than the traditional
celebration of Christmas with all its
hoopla, presents, and commercialism.
Somehow, New Year’s has avoided much
of that commercialism. But that is neither
here nor there.
Christmas
wishes tend to be
of the more immediate kind – as
in Happy Christmas (Bonne Noel)
– whereas New
Year’s wishes
seem to be somehow different –
wishing you well,
in all areas, as the
year progresses –
wishing you happiness in the future,
rather in the immediate.
It is, unlike Christmas, a ritual of
transition – from one
year to the next. It marks a ‘passage’.
Rituals, especially rituals of passage, are
important in our work. Transitions from
one year to the next – whether a birthday
transition or an annual one; transitions
from one place to the next; transitions
from one school to another, one stage to
another, one way of being in the world to
a different way of being. The lives of
young people, especially young people in
care, are filled with multiple transitions.
And yet, while we often consider the
‘big ones’ (like moving into care) we often
fail to realize the importance, and the impact, of so many of the others (like going
from ‘unsuccessful’ to ‘successful). Perhaps,
for example, because some of us lived in
fairly stable environments, surrounded by
support, we
thought
transitioning to a
new school was
not a big deal –
maybe it was even
filled with the excitement of the
new, the unknown.
But if your life has
been filled with
traumatic unresolved transitions,
perhaps each
seemingly simple
transition takes on
greater meaning. Perhaps it is more
disturbing.
When most of
the transitions in
your life have created experiences of pain,
and even of trauma, each subsequent transition must fill you with dread. If every
time a change has occurred it has led to
more pain, more confusion, more trauma,
must it not be disturbing to face yet another one?
And, yet, young people in care will continue to experience these transitions – it
Rituals in
Our Lives
Editor ial: Ritual s in Our Li ves
3
is not as if we might prevent them. So if
they are going to experience these multiple, almost continuous, transitions, what
might we do? Except for the following
statement, might I just say that we might
‘notice them”!
Well, ‘what to do’ is way beyond a simple editorial – but, and this is important –
the 1st electronic issue of RCYCP (28/1) is
all about transitions – so, wait and read. I
have read all the articles and it is worth
the read!
Is this PR for RCYCP? In a way ‘yes’ –
because we, at RCYCP, are making the transition from being a ‘paper’ journal to being
an e-journal – quality remains the same,
accessibility is greater.
But in the meantime, think about this –
every change for a young person is a transition – every change – so does your
practice acknowledge this? Are you constantly aware of transitions – rituals help
us move through transitions – what are
the transitional rituals in your program?
Have a great new year, or whatever
transition might be appropriate for you.
Child & Youth Care publishing
simplified
– Thom
Visit our Book Store at
http://cycnetpress.cyc-net.org
Follow CYC-Net at
4
A Good Year
Coming
A Good Year Coming
Kiaras Gharabaghi
Kiaras Gharabaghi
School of Child & Youth Care
Ryerson University
[email protected]
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015 should be a good year for the field
of child and youth care. I say this partly
because every year for the past twenty or
so has been a good year. Slowly but surely
the field has evolved into one that features
research, excellent practice, an expansion
into additional sectors and service settings,
and an increased capacity to respond to
changing trends and needs in the child and
youth serving fields generally. A notable
feature of the development of the field has
been its global context. In Canada, the
level of grassroots organizing within the
field is substantial; many of the provincial
associations have stabilized and are ready
to move toward formal regulation and
even legislation. Very smart and hard
working people have come forward to
lead this charge. In the US, there still is
much work to do, but certification drives
and organizational growth have been
prominent there too. In the UK, the field
has taken interesting and often very fruitful excursions into related disciplines, none
as prominently as that of social pedagogy.
Indeed, social pedagogy has become an
enormously useful addition to the language
and theoretical framework of child and
youth care, and has ben strengthened by
increasing partnerships with colleagues
from Austria, Germany and Switzerland.
One example of this is the current planning process for the FICE 2016 conference
to be held in Vienna, which will represent
a partnership between the FICE movement in Europe and the Global CYC
conference initiative that began in Newfoundland in 2013.
In South Africa, 2015 features the 20th
anniversary conference of the National
Association of Child Care Workers, to be
held in Cape Town in June/July 2015. These
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bi-annual conferences are life-altering experiences for anyone who attends, and
recent conferences have attracted increasing numbers of scholars, practice leaders
and interested observers from Europe,
Australia and North America. Indeed, I am
aware of a contingent of 20 Canadians
planning to attend this year. And why
wouldn’t they? (www.naccw.org.za for
more information). The NACCW has arguably been the most successful child and
youth care organization in the world, currently entrusted with the training of no
less than 10,000 child and youth care
workers to be deployed in rural South Africa by the government.
The capacity of the field has never been
this impressive. I don’t think it is excessive
to describe it as a beacon of hope in an
otherwise often depressing landscape of
life circumstances for children and youth.
And with that capacity comes the responsibility to act, to engage, and to expand the
agenda for social change and social impact.
To this end, I would suggest several areas
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of focus that might usefully be integrated
into our scholarship, research, practice and
advocacy.
First, it is high time to seriously engage
the challenges faced by indigenous communities everywhere. This issue is of great
importance in Canada, for example, where
indigenous communities continue to suffer
unacceptable levels of poverty, social problems, political marginalization and cultural
alienation, all resulting in disproportionately
high levels of child welfare involvement,
youth justice involvement, mental health adversity, education exclusion, substance use
troubles and other social challenges. All of
this in spite of Canada representing one of
the richest countries in the world. Indigenous marginalization, with its historical
roots that include genocide, traumatization
and cultural destruction, is prevalent everywhere; aside from Canada, Australia, South
and Central America, Mexico and the
United States are obvious places where our
field must really begin to focus its attention.
Second, we must embrace our diversity
within the field, and begin to work collaboratively across the different
approaches and concentrations we bring
to the work. Children’s Rights,
postmodern and post-colonial thought and
critical theory, as well as relational practice
and working with Daily Life Events in the
life-space are not separate endeavors, but
elements of our field’s far-reaching and
highly ambitious reach and activity. Similarly, the work unfolding in areas of brain
science, trauma-informed care and evidence-based practice will, inevitably, form
important components of our field. It al-
ready does, and this means we have to
ensure that we represent our field in ways
that are inclusive of all of this work.
Third, we ought to engage the emerging field of social innovation, regardless of
obvious critiques and misgivings associated
with the entrepreneurial context of innovation. In reality, much of child and youth
care practice, including some of the best
examples of relational practice, are already
emerging from within the private, entrepreneurial sectors, and at any rate, we
have to come to terms with a changing
political, economic and social context (not
to mention a transformative communications context) in which the binary of
public/private is appearing as increasingly
antiquated. Indeed, as my friend Ben Anderson-Nathe recently argued at the
National Child and Youth Care Conference in Moncton, Canada, binaries of many
kinds are no longer particularly useful, including distinctions between local and
global, between theory and practice, and
even between child and adult (a point
often made by my friend Hans
Skott-Myhre).
Finally, I think 2015 ought to be the
year in which we present to the world our
field with a renewed confidence that we,
the theoreticians, the researchers, the
practitioners and the advocates can indeed
impact the well being and the political position of children and youth around the
world.
On that note, I want to wish all of you
a happy, successful, healthy and above all
relationally satisfying New Year!
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EXPLORING SEXUAL DIVERSITY:
Helping children and young people develop
understanding and respect for differences in
the human family
Lorraine E. Fox, Ph.D
Explori ng Sexual Diver sity: Helping chi ldren and young peopl
Lorraine
e develop
E. underst
Fox
anding and respect for di ffer ences in the human family
This is part 2 of a 3-part article. Part 1 appeared in the December 2014 issue of CYC-Online.
Part 3 will appear in the February 2015 issue of CYC-Online.
New “Lingo” and Working Toward New
Understanding
Almost all homes have a television,
even the very poor. When your brain is
young and unformed, it can mistake “hearing something on television” with “hearing
something true”. The same thing is true
of the internet. Many young people assume
that what they read on the internet is
true. Conflicting interpretations of news
events occurring simultaneously and a
wealth of misinformation on the internet
put us, as adults, clearly in the position of
needing to clarify our own facts and positions so that we can help developing minds
navigate the sea of conflicting information.
We will now review each of the groups
represented by the letters LGBTQ, which
stand for lesbian, gay, bisexual,
transgendered, and questioning people.
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Homosexual (Lesbian or Gay) People
Whether one is emotionally and sexually attracted to someone of the same sex
or the opposite sex is called “sexual orientation”.
Sexual orientation exists along a continuum. The continuum ranges across a
scale from purely heterosexual to purely
homosexual. This continuum is true of affection, attraction, inclination, fantasy and
behavior. The fact of a continuum, first
proposed by Kinsey in the 1940’s, continues to cause anxiety for people who like
things simple. (What are you, gay or
straight?)
The term sexual orientation is NOT to
be confused with the term “sexual preference”, which is a term that was basically
invented by people who want to believe
that sexual attraction is a choice and can
be changed. Sexual orientation is an endur-
ing emotional, romantic, sexual or
affectional attraction to another person.
This cannot be changed. The only thing
that can change in this regard is whether
someone acts on their feelings. As we
mentioned earlier, it is important that
adults working with young people never
use the term “sexual preference” because
it implies an emotional choice that gay
people can’t make.
Sexual orientation is NOT necessarily related to sexual behavior.
Who one is, is different from what
one does
Sexual orientation is a matter of the
heart and may be separate from behavior.
Having “gay sex” does not make one gay.
At the same time, abstaining from gay sex,
or engaging in heterosexual relations does
not make one not gay, or “straight”. One
can be gay, but celibate. One can be in a
heterosexual relationship but be gay. One
can engage in homosexual relationships
due to circumstance but be heterosexual.
• Large numbers of adolescents and college-age young people engage at some
point in sexual experiences with members of the same sex that could be
classified as “experimenting” (McMillen;
Kinsey).
• Homosexual thoughts and fantasies are
common in both adolescents and adults.
There is no “common” age when people become aware of same- sex attraction.
Some do not “come out” (to themselves
and/or others) until late in life; others are
clear and relatively open at an early age. In
the past, there was usually a span of years
between the awareness of same sex attraction and the self- labeling as gay. This
seems to be changing as society becomes
more tolerant of sexual diversity.
Homosexual people are in the minority,
so because of general discomfort with difference there is a good chance that a
young girl or boy who is “detected” as
being gay will be the brunt of some cruelty
or harassment. It is important, therefore,
that parents be the first to notice their
own children’s inclinations to be able to
validate them and get them ready to function as a sexual minority with their
self-esteem intact.
Being a gay person is about loving others, and wanting to express that love.
There are people who are gay and promiscuous, just as there are straight people
who are promiscuous. There are gay
pedophiles, just as there are straight ones,
although it is much more common for
straight men to buy sex from teenagers.
Concepts of good and evil are not related
to sexuality but to ways that people express or use their sexuality. The important
thing to communicate to our children is
that choices about how to live our lives is
not related to who we choose to love.
Bi-Sexuality/Ambi-Sexuality
We continue our exploration into nature’s tendency toward difference and
diversity, specifically recognizing how individuals develop their emotional, affectional,
and sexual feelings and behavior. People
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whose emotional and sexual “orientation”
is toward persons of their same sex, given
a situation in which they had free choice
about who they would like to “give their
hearts to”, would choose another person
with the same biological features as themselves. This is an important fact to tuck
away in your minds because when we talk
about “gender” we will see that one’s biological makeup does not necessarily
influence whether they think of themselves as “male” or “female”. The terms
male and female are biological designations, which are not the same as gender
designations. More on that later. Homosexual, or “gay” people are emotionally
and sexually oriented toward others who
share their biology.
People who are referred to as “bi-sexual”, or “ambisexual” feel attraction to
both males and females. We know that
being “ambidextrous” refers to people
who can use both hands equally well to
write or perform tasks. If you are a baseball fan, (and who wouldn’t be?), you know
that ambidextrous players are particularly
valuable in the line-up because they can hit
the ball equally well from either side, using
either hand and arm to swing the bat. That
is where we get the term sometimes used
to refer to bi-sexual people as people who
can “swing both ways”. So there are, indeed, people who have equally strong
emotional and sexual attraction to both
men and women.
There is no social construct for
“ambisexual” people. No other group accepts bi-sexual people. There is no bi-sexual
“community”. Bi-sexual people do not have
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roles on television. Bisexual people are often
not invited to either “gay parties or events”
or “straight parties and events”.
Bi-sexual people, even more than gay
people, can stir up fears in many individuals because they infer that we are not
necessarily “fixed” in our sexual inclinations. In fact, most bisexual people, and
many sex researchers, believe that all people are born ambisexual and have the
capacity for bisexuality, but that socialization is able to repress that urge toward
sexual flexibility on a large scale, leaving
most people feeling either “gay” or
“straight”. Many would argue that discomfort from this fact is why bi-sexual people
get the least welcome from others.
Bisexuality has become one of the most
controversial issues within both the
“straight” and “gay” communities. While
some straight and gay people will state that
they don’t believe they have a choice with
regard to their orientation, bisexuality can
seem to imply that some of the people who
have sex with others of both genders do
have a “choice”. Those who are gay and do
not believe they have a choice about their
orientation believe that bisexual people give
tormentors “evidence” that one can
choose their affections, and therefore can
be “fixed” from being gay and made to
enjoy heterosexual relationships. This animosity is actually about an issue, but is
often personalized toward bisexual people,
causing difficult relationships and contradictions in a community striving for
acceptance and affirmation.
“Biphobic” has emerged as a term for
categorizing doubters and detractors of
true bisexuality much as “homophobic” has
long been used as a label for antigay forces.
The primary challenge for bisexual people is adapting to a culture that stresses
and expects monogamy: choosing one
other person to share life with as a sexual
and emotional partner. If a bisexual person
wants to have a “life partner”, this would
be the one time that the term “sexual
preference” would be accurate, in that
they would have to choose the person
they prefer, while being very capable of
having a similar relationship with a person
of the other sex. Knowledge of this “flexibility” can cause considerable tension in a
monogamous relationship, complicating
issues of commitment.
Although bisexual people suffer from
lack of a “support community” they also
benefit from their involvement with both
sexes and do not seem to elicit as much
fear and hatred from others as homosexual people do. Their ability to engage in
socially acceptable pairing with the “opposite” sex seems to spare them from the
violence and overt discrimination often
experienced by gay people. At the same
time, being bisexual can be very lonely
with no other group really trusting or
understanding you.
To some in the gay community bisexuals are frauds, fence sitters, “closet cases”
who are afraid to come out and/or who
feel that being attracted to persons of the
other – as well as the same – sex means
they are still “real” men or women.
Being bisexual as an adolescent or
young adult may be part of seeking out
one’s true “orientation” or it may indicate
a true bisexual nature. A parent cannot
change the developmental direction of
their teen, but they can be supportive by
providing clear information about sexual
diversity and by assuring their child of unfailing love as they discover themselves.
Sex and Gender
Sex refers to biological differences between male and female bodies.
Gender refers to social and cultural expectations and norms ascribed to that
sex distinction.
Gender identity: refers to whether a
person identifies as a female or male, regardless of that person’s biological sex.
Sex is biological, gender is sociological; sex is born in nature; gender is
socially constructed
All people have subjective experiences
of what it means to be male or female. As
a result, we all have reactions to behaviors
we encounter that do not mesh with our
deeply held expectations and assumptions
about gender. Being confronted with a
young person or adult who is dealing with
gender identification confronts our values,
our beliefs, and our customs.
Predominant sex difference theories
rely on two central assumptions:
• That the division of the human species
into male and female categories is natural and fixed;
• That the physical (genital) bodies of the
male and female indicate internal features that define us as male or female
11
You may recall reading that Sigmund
Freud famously wrote that “anatomy equals
destiny”. However, the ideas of inherent and
fixed masculine and feminine traits do not
hold up well under scientific scrutiny.
Gender traits are influenced by dominant ideologies and power dynamics:
worldviews that rise to prominence
through repeated reinforcement by people
in positions of control and influence.
That is, powerful people who are allowed to influence how others think and
live have decided – in various time periods,
and in various cultures, how people
“should” act if they happen to be one sex
or the other. Without looking at how history defines “appropriate” dress and
behavior for one sex or the other, it can
begin to seem that some things are “natural” that actually have nothing to do with
nature! In fact, social customs are decided
entirely by people, and not at all by a “natural order”. The development follows a
pattern whereby each generation has a different experience dealing with how “men”
and “women” should be. Eventually, it is
thought that it is how men and women
are.
Social customs
• 1st generation: “This is how we decided to do it”
• 2nd generation: “This is how our elders
did it”
• 3rd generation: “This is how it is done”
• 4th generation: “This is the way the
world is ... this is reality”
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But in fact, different cultures have different definitions of what is “masculine”
and what is “feminine”. The same is true in
nature, where males and females of different species behave differently.
A person struggling with “gender” issues find that social structures reinforce
girls and boys into distinct patterns, which
some people believe to be wrong for
them. Currently, in clinical circles, when
people experience dissonance with their
sex and their gender they are said to have
“gender identity disorder”. It is called a
disorder based on the assumption that
there is a natural “order” to the feelings
and behaviors of the different sexes.
A person who is called “transgender” is
someone who does not feel or act like
others of their biological sex. A
transgender female feels and is most comfortable dressing and acting as a man in
her culture would be expected to feel and
act. A transgender male is a boy or man
who feels and is most comfortable dressing and acting as a woman in his culture
would be expected to feel and act. Many
transgender people talk about “feeling like
strangers in their own body”. These feelings are private and cause transgendered
young people to feel lonely and out of
place in any group of peers, since their
struggle is not with sexuality, but with
their own sexual identity. It is not about
how they feel about others, but how they
feel about themselves.
Gender struggles become very complicated, and each young person has to
decide whether to be honest with other
people about their feelings since most
people they encounter will find their situation quite a challenge because it is so
unfamiliar.
Complications increase and challenge
relationships because personal feelings of
discomfort with one’s “assigned” sexual
identity are separate from one’s feelings of
affection and attraction toward others.
One could be a young man, who feels inside like a young woman, who is sexually
attracted to either someone of their own
sex, or someone of the other sex. The
same is true for a female who feels like a
boy/man, and may be attracted to either
girls/women or boys/men.
Life as someone not comfortable in
your own skin is probably the most personally challenging of the issues we’ve
been discussing. This is supported by findings of serious depression in this group of
people and high rates of addiction and suicide. One of my personal goals in writing
this piece is to give us all enough information to increase our comfort level with
others of different feeling and attractions
than our own. This is particularly important for the most marginalized group who
need others who will be prepared to be
the friend a transgendered person needs.
People who are transgendered are
probably the least understood and most
mistreated of the diverse groups we have
discussed.
It is particularly difficult for young people having this internal experience because
of the extreme loneliness it often produces, and because lack of knowledge and
understand often result in very harsh and
punitive responses from parents and other
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adults in a young person’s life.
Research and experience spells out
some of the many difficult obstacles for
transgender youth:
• Transgender people who can “pass”
often seek to remain closeted, so trans
youth often do not have visible role
models and mentors.
• They may be thrown out of the house
when their family or foster family discovers their identify, forcing them to
live on the streets
• They typically face harassment and
abuse in school to such an extent that
they quit, which makes it hard from
them to get a decent paying job
• Even if they are able to complete their
education, they have difficulty finding
and keeping almost any kind of job because of overt or covert discrimination
• If they live on the streets or are a sex
worker (due to poverty and lack of
other options)they are at greater risk
for abusing drugs, becoming infected
with HIV, and being subjected to
anti-transgender violence
• Many lack access to health care, including proper counseling and medical
supervision. Even if they do get medical
care they frequently face discrimination
and hostility from health care workers.
As a result some decide to treat themselves by buying underground
hormones, which may dangerous.
• Gender reassignment surgery is beyond
the means of most who identify as
transgender and is not covered by most
health insurance policies
• The result of their particular challenges
is high rates of depression, drug and alcohol abuse, and thoughts of suicide
(more than 1/3 report such thoughts)
Young people who feel like the other
sex and would like to start living congruently with their feelings often would like
to begin hormone treatments as many
transgender adults do but this is often either difficult to find for someone still
legally a “child” or is outright denied because of prejudice or inability to
understand the dilemma such young
people face.
Most young people do not have exposure to other people who feel like they do
and so they often are deprived of a “support group” of people who understand
them and can provide encouragement and
company.
Fortunately, we do not have to be like
someone to offer them support and
friendship. If we are truly to “love our
neighbor” as we have been commanded
we must try to find ways to show love to
these members of our community. The
greatest gift will be to listen to their story
without judgment, and to offer opportunities to become involved with whatever
communities they choose to affiliate with
in a full and equal manner. It is okay to tell
a transgender that you are uncomfortable
and unsure what to say or ask: this is
showing respect and offering friendship.
We don’t have to wait to be comfortable
or fully knowledgeable before reaching out
as one child of God to another. Such an
extension of good will is good for young
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people and adults who are transgender
and it is good for us as we seek to embrace the whole of creation, those like us
and those different than us.
Being transgender is not the same
as being a “transvestite”
A person who is transgender dresses
as the opposite sex because they identify
internally as the opposite sex. People who
are “transvestite” dress in the clothing of
the opposite sex because they receive
some sort of psychological and sexual
gratification from wearing the attire of the
other sex, but they do not believe themselves to be the other sex. Being
“transgender” refers to an internal experience of feeling like the sex other
than what nature has “assigned”. Being
“transvestite” means enjoying dressing like
the other sex, but not believing oneself to
be the other sex. This group is sometimes
referred to as “cross- dressing”. Cross
dressers may be of any sexual orientation.
A transvestite will not want to have
surgery to change them from the sex they
have been assigned to the other sex.
Most transgendered people would like
to become the sex they identify with if
they can afford it. We might not be able to
tell whether a person is transgender or
transvestite unless we ask them. Why
guess? Why not have an actual conversation with someone you encounter and let
them know you are interested in them as
a person and would like to get to know
them. It will be a treat for you and for
them. Isn’t the world interesting?
Understanding Gender Non-Conforming
Young People
Another group of people on the “diversity spectrum” are referred to as
“gender non-conforming”, which is not so
much an internal experience as a clash
with social expectations. Non-conforming
people do not comply with social standards, attitudes, or practices of their
immediate cultural group. In reality, this is
not really a sexual difference, but a social
difference.
We are talking about this issue because
of the fact that many assumptions are
made about ones’ sexuality based on appearance and mannerisms, and people
then get treated as they appear to be,
rather than as they are.
Research has found that gender
non-conforming youth are at high risk of
being targeted for harassment and bullying,
with proven lasting negative effects. Because of this problem, those concerned
with gender differences and gender roles
are shifting focus to the wide varieties
within, not just between, genders.
This new focus has coined the terms
“femininities” and “masculinities” to address this diversity within genders.
Terms you may have heard for gender
non-conforming people are “effeminate”
(woman-like) for males and “butch” for females.
These terms are applied based on:
dress that goes against expected appearance for ones’ sex – pink clothing or a lot
of jewelry for males, trousers instead of
slacks for females; appearance – short
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close-cropped hairstyles for females; or for
gestures normally associated with the opposite sex – ways of walking or running,
voice register, ways of crossing legs when
sitting, etc. Because children are taught
how to appear like “boys” or “girls”, when
someone does not comply with these
expectations it is common for others
to decide that their appearance and mannerisms “give away” their sexuality. Some
of the terms used for homosexuals, such
as “fairy”, “queen”, “dyke” are applied
based on being gender non-conforming
and thus consigned to a group one may
not belong to.
I have a good friend who was “warned”
by everyone in her circle, including all of
her family and friends, that she was being
“blind” for not seeing that the man she
was dating was obviously gay.
Not only was the man very effeminate,
he was a Florist! Despite all the dire predictions she went ahead and married him
– 35 years ago! They are a very happy,
well-adjusted couple with a grown son and
a grandchild, who have one of the best
marriages I know of. Life was not easy for
them when they started, however, based
solely on the tendency to make assumptions about sexuality from appearance and
gestures.
Society, for whatever reasons (we could
discuss them but you can probably figure
them out), is easier on gender non- conforming girls than boys. “Hitting or running
like a girl” or being called a “sissy” usually
has more of a cruel edge to it than being
called a “tomboy”.
When relating to gender non-conforming boys and girls we want to begin
teaching them about issues of “prejudice”
and “stereotyping” which lead to the cruel
treatment of boys and girls who do not
look or act like their peers and as they are
expected to look and act. These issues
(prejudice) require more time than we can
give them this month so we’ll pick up this
discussion next month, after spending
some time talking about those young people referred to as “questioning”.
The last part of this article will appear next
month.
SISTERS OF PAIN: AN ETHNOGRAPHY OF YOUNG WOMEN LIVING IN SECURE CARE
by Leon Fulcher and Aliese Moran (2013), Cape Town: CYC-Net Press.
“This is a powerful read that starts from the heart, captures a rich depth of humanity, and weaves together private,
personal and professional voices; an utterly rare resource in our field.”
– Jennifer Davidson, Director, Centre of Excellence for Looked After Children in Scotland (CELCIS)
Softcover $30 Can; e-book $20 Can
Orders: http://cycnetpress.cyc-net.org or www.transformaction.com
Queries: [email protected]
16
From 2015
Relational
&Youth
ChildCare
Practice
will become
Relational
&Youth
ChildCare
Practice
That’s right, we’re not changing very much at all!
From 2015 RCYCP will be published through The CYC-Net Press, and will be moving
from our traditional paper journal to a brand new e-journal format –
delivered directly to your tablet, e-reader or desktop computer.
Visit http://www.rcycp.com today
17
“Light Bulb Moments”
in Child and Youth Care
“Light Bulb Moment s” in Chi ld and Youth Care
Frank Delano
Frank Delano
I
have always thought of Kiaras
Gharabaghi’s article “Three Profoundly Stupid Ideas” (Gharabaghi, 2010) as brilliant
from a number of different angles. I often
use the articles for discussion in trainings I
facilitate with direct practice Child and
Youth Care workers and even use them in
activities with senior agency leaders, challenging them to analyze where some of
these ideas might be structured into their
programs. A recent discussion thread in
cyc-net inspired me to do more thinking
18
about it a different way. I thought of how
many times in my career I was guilty of
participating in, or even developing, profoundly stupid ideas in my practice. I was
thinking how easy that can be for all of us
since in many ways the entire framework
of residential care of children is based on
them. For instance, I think of how much
focus is placed on the importance of “consistency” for children to be able to grow
in a healthy way. Yet, so many programs
have “shift changes” 20 to 30 times in a
week. Many also have a different person
wake a child up in the morning than the
one that put them to bed. I also thought
about how very few would disagree with
the idea that the most crucial component
of residential care would be the relationships a child develops while there. Yet,
when we agree a child is “getting better”
(whatever that means) the first thing we
start thinking of doing is to move the child
to a lower level of care, effectively severing
many of the relationships that were a big
part of the reason for the growth. I acknowledge the practicality of these
practices given no CYC worker can work
a seven day, 24 hour a day week and ideally
a child would be reunited with their family
or primary home caregivers, but it doesn’t
make them any less profoundly stupid conceptually.
Garfat (2001) and Phelan have talked
about the developmental stages of a Child
and Youth Care worker. I started to think
about my own developmental progress as
a CYC practitioner and how that fit in
with hopefully lessening the amount of
times I got trapped into joining in with, or
practicing, these profoundly stupid ideas. I
came up with a series of what I would call
“light bulb moments” for me when the
core of what excellent practice should be
started to appear so much clearly in my
mind. It would be important for all Child
and Youth Care practitioners to focus on
these moments through the developmental process to validate our instincts about
how the work should be done when there
are so many other factors around us discouraging what seems so logical to us.
One I would like to share goes back to
much earlier days when I was the Recreation Director at a very large residential
treatment center near New York City. I
developed a “student work program” for
kids that was very different conceptually
than anything the program had seen before. I was beginning to realize that
tradition there said that kids became eligible for most recreation/activities programs
only if their behavior allowed them to
“earn it”. I had never framed it in my mind
as eloquently as Kiaras did in his article,
but it instinctively felt like a profoundly
stupid process to me. It would seem that
positive and ego-building activities were
exactly the formula to help improve those
behaviors. I was not in a position of
enough authority to change the concept of
the whole program, but I did manage to
convince senior administration to let me
try a work program that was built entirely
on the experience being a successful one
for the child. Of course, the idea that a
child was able to get and keep a job without regard to behavior in other areas of
the program was seen as profoundly stupid by many others there. I countered that
perhaps the most prevalent thing missing
in many of the kids’ lives were experiences
that “worked”. I would review applications
for a job for a child based on the ability of
the person advocating for it being able to
convince me the experience would work
successfully. For instance, a child might
have an already established positive relationship with the Unit Secretary, so a job
as an assistant with that secretary seemed
perfect. I weathered the storm of those
19
who felt the process was unfair and stuck
to the core value of the program. Of
course, the Recreation Department was
fertile ground for jobs and one of them
was given to a girl named Chrissy. Chrissy
was quite a handful in the living unit and
was often limit testing when at recreation.
But, I did see a strong work ethic in her
when asked to help out with tasks at recreation. She was given a job as an activities
assistant and I was to be her supervisor.
She was doing very well in the job but
the concept of the program was not very
popular with the “just punish away the bad
behavior” ones there. I was constantly intervening to be sure they let her come to
work despite a bad day in school, or the
day after cursing out one of the unit staff.
One day at work she was given permission
to make a phone call to her mother on
the office phone. The conversation got hot
and ultimately Chrissy ripped the phone
out of the wall. When I entered the office
to see if she was ok she began yelling at
me to get away from her. She looked frantic and tossed the phone toward me (but
clearly not at me) and ran out of the door
back to the living unit. The phone did not
hit me and crashed into the wall a few feet
away.
The next day she was scheduled to
work at 3pm but did not show up. I waited
until 3:15 and called the living unit to talk
with her. She would not come to the
phone. At 3:30 I asked a worker there to
send her to my office. When she came in I
asked her if she had any idea why I called
her to the office. She growled and said
“No” in a sarcastic tone. I said “Well, you
20
were scheduled to work today at 3 o’clock
and didn’t show up. There is a lot of work
to do so what time are you planning to
start work today?” She looked startled
and said “You’re kidding, right?” I said I
was not, and she replied incredulously “I
am not fired?, You’re crazy!” I assured her
she was not fired and said “Please get to
work young lady. There is a lot to do and
you are an important part of this program”. Still not believing her ears she said
“Why am I not fired? I threw the phone at
you”. I said “If I fired you after yesterday,
what would it have taught you…that you
might lose your job if throw a phone at
your supervisor?” She said “Well, yes!”. I
replied “Did you not already know that
before yesterday?” She said “Of course I
knew that, this is stupid”. I said “Case
closed, now get to work”.
The look on her face at that moment
was precious and memorable. She was
struggling to comprehend it all and when
she realized I was serious she just sobbed
quietly and went over to her desk and
started working. As she left work that day
she looked down and said “I still think you
are crazy, but thank you” and quickly
walked out. I initially thought of it as a
very big deposit in the “Money in the
Bank” philosophy that guided my practice
throughout my career. The concept being
that in these special moments we deposit
“relational money” with a child that can be
drawn out by the CYC worker in a crisis,
or by the child as they grow to feel trusting relationships are more possible in their
lives. She did very well in two more years
of work in the program and we never
talked about the phone meeting again.
Looking back, I definitely see it as one of
those “light bulb moments” for me that
accelerated my development and helped
me avoid some of the “profoundly stupid
idea traps” along the road in the future. It
validated the simple thinking that if “successful experiences” are primarily missing
in a child’s life then we should avoid the
“But, you are reinforcing bad behavior”
thinking favored by so many and stay the
course on what we know is a profoundly
good idea...providing the successful experiences that are missing.
Unfortunately, in those days, we did not
place emphasis on formal follow up studies
but much anecdotal evidence pointed to a
very large percentage of children who participated in this program doing very well in
later work experiences in the larger community. The moment was made even more
memorable because about two years ago I
received a call from Chrissy, now in her
30’s. She told me she struggled for about
10 years after leaving the program but
then life began to turn in a better direc-
tion for her. The reason for her call was to
tell me she had just achieved her Registered Nurse license. You might guess that
in the course of our conversation she
asked if I remembered that day in the office when she threw the telephone at me.
Was achieving her RN license connected
to that meeting after the phone incident?
Hard to prove, but it is probably a “profoundly stupid idea” to think it was not.
References
Garfat, T. Developmental stages of Child and
Youth Care: An interactional perspective,
http://www.cyc-net.org/cyc-online/cyc
ol-0101-garfat.html
Gharabaghi, K., Three profoundly stupid ideas,
online-aug2010-gharabaghi.html
Phelan, J., Stages of Child and Youth Care
development,
http://www.cyc-net.org/phelanstages.h
tml
QUALITY CARE IN A FAMILY SETTING (2008) by Leon Fulcher & Thom Garfat, offers theory, practice tips and
everyday advice for helping young people in Foster Care develop the strengths and skills necessary to navigate life’s
challenges. Training and practice standards are now frequently used to enhance, monitor and evaluate the quality of care
for children and young people in out-of-home care, yet Foster Carers are often expected to perform miracles without
practical assistance. This book helps to bridge that gap.
e-book: $15 Can
21
The Role of Intellectuals
in CYC:Part I
The Role of Intel lectual s in CYC:Par t I
Hans Skott-Myhre
Hans Skott-Myhr e
Brock University
[email protected]
A
s someone who spent most of my
adult life in direct service work before
shifting over to the academic side of the
house, I have been challenged by the ongoing tension between theory and practice in
our field. For myself, I was always deeply
intrigued by, and invested in, the constantly
shifting array of theories that either
overtly or covertly inform our ways of interacting with the young people and
families we encounter daily in our work.
When I was working in direct service, I
found myself seeking theoretical understandings that could help me to become as
flexible and versatile as possible in the
work that I did. My reasoning was, that the
only tool I had to work with on a daily
basis was my self. The only person I could
change was, similarly, me.
I tried to think about my self in the
same way that a craftsperson or
tradesperson understands their tools. That
is through using the tool but also, through
reading the manual that explains how the
tool is supposed to function. Once one
22
has a basic understanding of how a tool
can work, then the next task is to try it in
a range of different applications and to reflect on the ways that the tool interacts
with different materials, conditions and circumstances. For the gifted artisan, crafter
or worker, the tool expands in both range
and subtlety over the course of a lifetime.
Of course, one seldom uses one tool
alone. Any creative project requires the
use and understanding of a multitude of
tools, some of which are used regularly
and become quite familiar and some of
which have quite specific practices that require re-learning and reflection when they
are brought into play.
There is a complex relation between
the tool, the tool user and the material to
be shaped by the tool. It is an entangled
relation that always involves both material
and abstract elements. Brian Massumi, in
his users guide to A Thousand Plateaus by
Deleuze and Guattari, outlines this in relation to wood. He suggests that the
woodworker doesn’t pick just any random
piece of wood, but carefully selects exactly
the right piece of wood that has the capacity to become what the woodworker
has conceived. That is the craftsperson
chooses “the right piece for the application.” The approach to the wood is also
carefully engaged. The wood is worked
with sensitivity to its grain and texture,
not simply cut into from any angle with
thoughtless force. Massumi tells us that
the woodworker interprets the wood
through the signs the artisan reads in the
grain, texture, density and so forth. However, this reading is not a simple logical
reading of the qualities of the wood as it
sits there. It is a reading of possibility, of
how the wood might respond to different
levels of force or what Massumi refers to
as the “different capacities to be affected.”
What is notable here, is that Massumi
does not simply mean the responsive relation between the craftsman and the wood,
but also how the crafted wood will respond to future users in its crafted form as
tables, chairs, bowls etc. This means that
the sign read by the woodworker takes
into account both the current status of
the wood as well as its future possibilities.
As Massumi puts it,
A thing has as many meanings as there
are forces capable of seizing it. The
presence of the sign is not an identity but
an envelopment of difference of a
multiplicity of actions, materials and levels.
In a broader sense meaning even includes
the paths not taken. It is also all the forces
that could have seized the thing but did
not. It is an infinity of processes.
To read the wood as an entanglement
of sign, means to be subtly attuned to the
way in which time and materiality interact
to produce the creative capacities of
things to become through a specific, but
randomly configured set of relations. It is
specific, in the sense that the wood and
the woodworker have particular sets of
properties and capacities, but random, in
the fact that there is no par ticular reason
that the wood and the woodworker
should encounter each other at this place
and this time. The wood encountered by a
non-craftsman might well be appreciated
for its intrinsic beauty, ignored, burned for
fuel, cleared for farming and so on. The
gifted artisan, however, apprehends the
wood as sheer capacity to become something beyond the obvious.
The ability of the woodworker to read
the wood is not a skill that is founded in
individual or idiosyncratic instincts or capacities alone. A rich capacity to read the
object to be crafted, as a set of signs and
significations of what it could become, is
learned at both the level of intentional
teaching from master to student and absorbed through the language, customs and
rhythms of a particular way of life in a specific geography and a moment in time.
That is to say that craft, as an act of interpretation, is deeply embedded in what
Bourdieu would call habitus. Habitus, in
this sense is the way in which the artisan
or crafter expresses a reading of possible
worlds rooted in the values and modes of
living derived from the activities of daily
living. The possible worlds that the artisan
expresses are the absolutely material in-
23
carnations of a people’s hopes, expectations and needs. The shaping of a material
object such as wood into a specific form
of table, chair, cupboard, door and so forth
is an entangled relation of reading the
wood through the predetermined realm of
language, as a socially determined form, extended and pushed beyond it’s limits by
the encounter between the idiosyncratic
capacities of the wood, the mind/body
configuration of the woodworker and the
historical demands of a moment in time.
So, how might we use this reading to
return to the child and youth care worker
as a self-reflexive tool? The first step is to
determine the set of relations involved.
Often, the work of CYC is defined as a
field of endeavour that is designed to
change, mould, or shape the lives and behaviours of young people. Quite a lot of
writing and thought seems to endeavour
to offer practice as a set of tools the
worker can engage and apply rather generically. One can attend a class or seminar
on this or that current set of behavioural
strategies. Then, go to work and apply
them to the young people one encounters
with some degree of optimism that the
young people will change in ways that will
please the administrators, parents, teachers, funders and so forth. This, in turn, will
offer the worker a sense of accomplishment as a competent technician of social
change who is preparing children to live in
the “real world.”
The psychiatrist Franco Basaglia refers
to those who practice in this way as technicians of practical knowledge. He defines
them as functionaries who work on behalf
24
of the ruling class. They are deputies of
whatever group is in power. Their work
promotes the social agendas and current
beliefs of their age. In this kind of work,
the consent of those being assisted is seldom sought. Consent to be socially
re-shaped and modified is assumed a priori
through the faux logic that socially deviant
behaviour implies the right of the state to
intervene. Those being “served” should
welcome the opportunity to become happier and more productive through the
resolution of their individual maladjustments, traumas and neuronal deficits. To
refuse help is to be resistant to care and
to indicate an even deeper source of individual maladjustment.
To engage with young people in this
way, as technicians, is a vastly different way
of reading the entangled set of relations
described for the woodworker/artisan
above. It reduces the capacities of all of
those involved, by subjugating them to the
abstract demands of the ruling ideologies
of any given historical period. Perhaps
more poignantly it removes the complex
and subtle reading of signs as indicators idiosyncratic capacity and replaces them
with a monochromatic reading of signs as
indicators of the ability to conform. In this,
it violates the fundamental relation between the woodworker and the wood.
That relation, as we have delineated it, is
both an expression of the real needs of a
people in a particular historical moment
and the sense of capacity the woodworker
reads in the particularities of the wood.
For us, who engage the life world of
young people, this relation is particularly
complex. We are, as workers, both the
woodworker and the wood. We are the
tool and the thing tooled. While we imagine we are working to shape the young
people we encounter, that encounter is reciprocally shaping us. Basaglia teaches us
that the work that occurs between people
is the constant crafting of new forms of
subjectivity. He suggests that such work is
always operating under and within the machinery of domination and control. The
crafting of new forms of subjectivity is to
be found in the reading of the other as a
signification of the capacity to be discovered in ourselves. That is to say that to
understand CYC as a field of relational
work means to always understand our
selves as a mutually entangled set of capacities we share with the young people we
encounter. As artisans of shared lived experience, our capacity to read the signs
that open the reciprocal capacities of living
force is what differentiates us from the
technicians of practical knowledge.
For those of us who have the luxury of
academic reflection and access to rich sets
of theoretical knowledge, there is a responsibility to work with our front line
colleagues as they develop the living artistry of the encounter that shapes the field
of child and youth care work. Indeed, it is
the intellectuals that Basaglia critiqued
most harshly. They, more than those in direct care, work in ways that develop and
sustain the ideological constructions and
fallacies of domination and control. They
do so, based in their ability to claim truth
in the name of science. So often, the
frameworks we use for our work such, as
development, normalcy, neurological templates, attachment, bio-chemical
explanations and so forth, are premised in
received knowledge from the intellectuals
writing and teaching in CYC.
These forms of knowledge, Basaglia
proposed, need to be interrogated and
questioned to see whose needs are truly
being met. Do these modes of knowing
simply allow for more control by the dominant system of rule or do they actually
meet the material needs of young people
and workers? I would argue that those of
us who comprise the intellectual cadre in
CYC need to be rigorously accountable in
this respect. If the craft of our work is premised in the ability to read and interpret
the raw material of social relations in its
infinite capacity for social invention, and if
interpretation is a founded in the habitus
of our age, and if the habitus of age is defined by the strictures of truth and
language premised in the capacities for
thought and refection, then CYC intellectuals are key players in the best and the
worst of what we do. The question is, how
might we think about that responsibility in
ways that are useful and responsive to living concerns of those involved in the work
itself?
To be continued . . .
25
Ten CYC Hacks to
Maximize Your
Impact
Ten CYC Hacks to Maximize Your Impact
James Freeman
James Freeman
This ar ticle presents ten foundational and
straightforward strategies for child and youth
care practitioners to integrate into their
practice with children and families.
C
hild and youth care is one of the most
important fields in our world today.
Being a part of such a vital practice is both
a privilege and a responsibility. Each of us,
no matter how long we have been in this
work or how extensive our preparation,
can benefit from an occasional examination of how we can do what we do in
better, more effective ways.
This list (which is neither exclusive nor
exhaustive) reviews ten basic hacks that
have the potential to improve our daily
practice. Hacks are simply new ways of
doing things, skills, or strategies to increase
efficiency. Some might call them shortcuts
because of the pain and frustration that
result when we forget to use them.
So, join me in committing (or
recommitting) to some foundational and
cherished practices in our field. Maybe
26
along the way we will feel refreshed and
rejuvenated in the difficult and deep work
that we do together.
1. Show up
Good care happens when we make
ourselves present. You might be in your
present role or position with a view to
move on to something different or simply
dealing with the numerous demands of
our daily world. That’s not a bad thing, but
don’t let it distract you from the moments
that are placed in front of you. It’s also important to be there with our whole being.
Find ways to put the distractions aside and
communicate to those you’re working
with that they’ve got your full attention.
2. Keep learning
Your preparation for a career in child
and youth care doesn’t end with your formal schooling or practicum. It’s your
responsibility to search out and find ongoing training that exposes you to new ways
of thinking, challenges you, and continues
your learning experience. Don’t wait until
someone invites you or an employer sends
you to a conference or training. Take the
lead for your own learning and get engaged.
If there’s nothing close to where you live
and work, there are wonderful resources
online and through your own colleagues.
3. Listen
Too much of the world is talking at us.
Each young person, family member, and
colleague needs and wants to be heard.
Someone recently explained to me that
the most important tool we have in our
work is the ability to keep our mouth
closed. Someone else recently shared that
they use the acronym w.a.i.t. to remind
them to ask the question: Why am I talking? Let’s listen more to what is being said
(and what’s not) and we will learn a lot
about those we want to help.
4. Get comfortable with silence
This is related to the concept of listening, but distinct enough to consider on it’s
own. Sometimes silence comes in the form
of a young person or family member who
seemingly refuses to talk with us. Don’t
worry and don’t rush them. It’s possible
that the silence is actually part of the process of building trust. Let it happen. Other
times silence comes in the form of being
together and being comfortable enough
that the moment doesn’t have to be filled
with words. Those moments are important. Don’t loose them by feeding the
pressure to talk.
For others it’s being with a group of people and others making time alone. It may
involve making sure there’s a dependable
cycle of engagement and withdraw from
the action. Whatever it is that keeps you
healthy and sane, make a plan and do it.
6. Be yourself
We each have our own style and personality. We are different and diverse and that’s
exactly what the world needs from us. Of
course, we should be noticing the characteristics that draw us to others, learning and
assimilating new ways of being into our lives
and work. But don’t trick yourself into thinking that if you could just be like that other
person that you would be more effective.
Use the style, voice and personality that
you’ve been given and use it well.
5. Make self care a priority
No one else is positioned to take care
of you better than yourself. Care work is
work for the long haul. Sure, there are
days when we spend every last drop of energy we have, but caring for yourself is
essential. The physical, mental, and spiritual
drains of this work will take a toll on you
if left unchecked. Make sure you find a
rhythm that works for you. For some it’s
hitting the gym or taking a run every day.
27
7. Make the present meaningful
Later. Someday. Maybe another time.
How often do we find ourselves deferring
to the future what we could do in the
present. Of course there are reasons and
timing to plan for the future, but there’s
also a trap of putting off all good things,
failing to enjoy and find meaning in what’s
around us in the moment. It may be taking
a few moments to shoot hoops in the
driveway during a family visit, getting
grandparents to play a game with a grandchild, or taking a hike across town to get
an ice cream. Yes, plan for the future, but
don’t let the future go by in a way that you
will regret later.
8. Get the right supports around you
Child and youth care involves a certain
lifestyle. It’s a way of giving of yourself to
others. This kind of work requires that
you have the right supports and people
around you. A supportive friend, spouse or
partner, a caring supervisor, dependable
co-workers, a mentor or two that you can
reach out to when needed. It’s up to you
to make sure this happens. Don’t sit
around waiting for the right people to land
in your life. Seek them out.
9. Enjoy your work
We are all in this work for a reason
and, very likely, something specific brought
you into this field. Don’t forget what that
reason is. Hold on to it and keep it close
for reflection. The day that child and youth
care become regular and routine to you is
28
the day you might need to consider other
work. There are things in every role that
aren’t enjoyable, but overall we should
enjoy our practice. If you don’t, take a day
off to rethink why and discover what you
need to change to make it right.
10. Contribute to the bigger game
You are not alone. We are each a part
of a larger system. Whether it’s constructive feedback to a colleague, financial
support to an important project, or facilitating a training or small group discussion
for colleagues we can all support the development of our field together. Don’t just
be a user of our field, be a contributor. You
are part of something big. Some call it a
movement. Some think it’s powerful
enough to change the world. You have a
role to play and we can only achieve our
purpose together.
What CYC hacks have you found work
for you? You might even make your own
list and share it with your colleagues.
Which of those listed here are you willing
to commit to trying out or refocus on in
your practice? They are both foundational
and straightforward and will set you on a
path for success. Use them to think about
what’s next for you in your own development and make it happen.
James Freeman lives and works in southern
California. Send your thoughts or responses to
[email protected]
Celtic Connection
To See or Not to See:
Hidden in plain view
To See or Not to See: Hidden in pl ain view
Maxwell Smart and John Digney
Maxwell Smar t and John Digney
Like the winds that we come we know not whence and blow whither so-ever they list, the forces of
society are derived from an obscure and distant origin. They arise before the date of philosophy, from
the instincts, not the speculations of men.
Adam Ferguson, Scottish Philosopher
You see things; and you say ‘Why?’ But I dream things that never were; and I say ‘Why not?’
G.B. Shaw, Irish Dramatist
Invisible Moments
That which is not apparent
to the naked eye can be referred to as imperceptible,
invisible or hidden and each of
these terms refer to something which in reality actually
exists but for whatever reason is blurred to our vision or
not seen at all.
We can easily accept that it is not possible to ‘see’ what is felt by ourselves or
other, just as we can accept it is not possible to observe that which is ‘thought’. Yet
we can often have difficulty with accepting
that others might make interpretations of
the world and events that occur differently
to ourselves. Interpretation
and the subsequent effects on
us (internally) whether by design or chance, are also
invisible. This will be the topic
of our first column in 2015 –
‘invisible moments’ of
transitioning that occur for
young people in care settings.
Change Before and Change Thereafter
It has been written before that exposure to all types of transitions can be a
much more common experience for
‘in-care’ youth when compared to their
peers (Smart, 2006a; Smart, 2006b; Smith,
2009). This greater exposure requires the
29
full attention of caring professionals, for
these experiences, if not supported and
managed well can have detrimental effects
on young people.
By definition young people in care settings are vulnerable; they often come into
our care with their unique set of growth
needs being unmet and with a life history
that has been insecure and unpredictable. As
experienced care professionals, the writers
see characteristic of their life circumstances
having involved major disruption to any
chances for stability and continuity of their
lives. They have probably had a greater exposure to changes of school, home address,
breaks in continuity in their care and frequent changes in those whom are caring for
them. Each time changes occur for these
youngsters subsequent adjustment to the
new is also necessary ... All this and then
they encounter us!
To add to lives already in flux we then
add a ‘care system’, bound by rules and
regulations. A system which directs us to;
‘assess’, ‘review’, ‘admit’ or ‘rule in or out’
and ‘design inter ventions’ - a system which
seeks to; regulate contacts with families
and peers, manage behaviour, reward appropriateness and sanction that which is
inappropriate. We expect kids who enter
our care programmes to settle in and adjust well and to fit into our rhythms,
routines, expectations and systems. Yet as
we ponder such seismic change in the life
of a young person, we begin to wonder
how we as practitioners and writers
would cope if we were that kid and we
were the ones having to cope with and adjust to such disruption to our own lives?
30
This raises the question about whether we
have become too insouciant about how
we expect young people to cope.
The Invisibility Cloak
Human sciences have taught us that adaptation is predicated on making the world
predictable and secure, hence why we have
rituals and routines in our life. It is not
that we are opposed to change in our
world; it is more about a need to have
some control or regulation of the changes
in such a way that whatever is to be altered can be coped with. In essence most
people like time to adjust to what has to
be different. Yet, as we recognise that WE
all need time to adjust we seem to forget
this as we apply of thinking and intervention to the kids we work with.
Coming into care brings with it substantial changes additional to the obvious
‘change event’ of living somewhere new
and adjusting to that. There are many
other adjustments or transitions that emanate from such single events and
colloquially we have come to call these
‘hidden’ (or invisible) transitions. These are
moments, events and feelings about change
and transition encountered by our young
people on a regular basis. These moments
lurk in the shadows of ‘changed or changing’ situations. They are cumulative, with
one adjustment heaped upon another in
what can become to be perceived as a bewildering constant change; as one former
resident recently informed us, “I felt I
needed an invisibility cloak, to disappear
from it all”.
Transition Dominos
So what are the “invisible moments”
we are talking about here? As young people start talking about their experiences of
transitioning in care, staff are beginning to
understand a little more about what happens to our youth when seismic change
brings them into our care. For changed situations are not merely changed events
they bring with them a succession of other
adjustments to what has altered. Like a
chain of dominos, the alteration of one situation can alter its entire pat - one change
creating other changes substantially alters
the way someone sets about living their
life. Consider this list:
•
•
•
•
•
•
•
•
Where you live
How you live
Who you live with
Where you go to school
What you can eat
What time you go to sleep and get up
What you wear
When you get to see family, friends,
relatives
• How safe you feel (will you be bullied
or abused?)
• How you get on with others / Do they
like you.
All of the above were noted by a former resident in a residential programme in
Scotland. He opened our eyes to the magnitude of the worries and anxieties of
coming into and living ‘In Care’. These
considerations, these transitions, were just
part of one episode of coming into care, a
process repeated seven times in four
years, in a succession of placement failures.
As each placement commenced and terminated, his transitions continued unabated
and we appreciated why he needed his invisibility cloak.
Beyond the Cloak
Successful adjustment to what has
changed requires what are a set of mental
or psychological processes. These aim for
an eventual reconciliation between that
which is the past and acceptance of what
is now the present. The transition is that
‘in between’ piece and it is within that
space that our young people experience
discontinuity, a lack of control, little or no
choice, and what will eventually occur. As
we go about our business of caring for
youth in difficulty we need to bear in mind
the invisible moments of unseen and
un-noticed anxiety as young people encounter an unpredictable future in our
care. This ‘invisibility’ blurs the vision of
both the kid (in the midst of transitioning)
and the caring adults (in the midst of trying to be supportive and helpful). Both
cannot see clearly and neither knows the
extent of this being ‘trapped between the
twilight and the dawn’. Both the helped
and the helper struggle to see light.
31
Over the next couple of months we
hope to expand on this topic further so
that we can create a view of the dawn
through different eyes.
Best wishes for another year filled with
hope, joy and anticipation.
Child & Youth Care publishing
simplified
Maxie & Digs
References
Smart, M. (2006). Making more sense of
transitions. Relational Child and Youth Care
Practice, 19(4), 33-42.
Smart, M (2009). Transitions in Residential Child
Care. MSc Thesis, University of Strathclyde,
Glasgow
Smart, M. and Digney, J., (2014) retrieved from
http://www.cyc-net.org/cyc-online/july
2014.pdf on 26th December 2014
Smart, M. and Digney, J., (2014) Coming in &
Going out: Events or Process. Retrieved from
http://www.cyc-net.org/cyc-online/may
2014.pdf#page=30 on 26th December
2014
Smith, M. (2009). Rethinking residential practice:
Positive perspectives. Bristol: Policy Press.
Winfield, J., (2002) Notes on change,
transformation and transition. Retrieved
on 26 December 2014 from
ol-0602-winfield.html
Visit our Book Store at
http://cycnetpress.cyc-net.org
32
Dream a Little
Dream a Lot
Dream a Littl e Dream a Lot
Carol Stuart
Carol St uart
I
know many people who have been
working for close to half a century in the
field of child and youth care. I started a little over 30 years ago. When my career in
child and youth care reaches half a century,
perhaps I’ll recognize that it is, or was, a
career. I’ve always thought of careers as
“planned,” you start with vocational aptitude testing in high school to see what
you are best suited for and then you take
training to “become” a member of that
vocation. I didn’t really “plan” to be in
child and youth care, it just happened. I
think it is a marker of the
professionalization of the field that young
people now plan for a career in child and
youth care. They have options for training
and education; college or university? major
or minor? They have varied settings that
they can work in: Residential? School classroom? Hospital? Street Outreach? There
are “career ladders” that include super visory, management, and teaching positions. I
wonder about how these options and the
capacity to be more planned will affect our
future work as a profession.
While I have never really “planned” my
career, I do dream a little to test out
which path I might take next. I also like to
imagine where the field will be and encourage others to dream a little or a lot
about their contributions to the field. I recently asked a group of first year students,
just entering the field, to imagine what
they might be doing in 30 years and what
difference they would make to the life of a
child. These are students who planned for
a university education in child and youth
care, and worked hard to get accepted
into university. They spent the term, their
first term in a program that would direct
the rest of their career, listening to the
options available in child and youth care
practice, reviewing the visions of others,
and listening to the (sometimes harsh) reality of what working in professional child
and youth care is about. I was really curious: What were their dreams? What
would they be doing when they reached
the age that I am now? How did they
33
“identify” with child and youth care?
There are themes that run throughout
the dreams of these students. While they
still have several more years of learning
left before they can officially begin to accomplish those dreams many have already
begun this journey, some with their own
children and some with children in their
communities. All of them hoped and
planned to connect with at least one
youth and to make a difference in the life
of that youth. I sometimes imagine for a
moment that I went a different direction in
my life; perhaps more technical like applied
mathematics or more physical like sports
and recreation. What do dreams look like
in those fields? Winning a gold medal or
coaching a young person to that win? Developing a new technique for Tiger Woods
to improve his golf swing? Defining a new
approach to reducing financial risk in difficult economic times? Using statistical
applications to track and prevent the
spread of the latest influenza? I’m not sure
that these imagined accomplishments
would have the same sense of satisfaction
as “making a difference” in the life of at
least one youth. As vague as that dream
seems initially, students were able to bring
it to life and express the depth of passion
that is present in the people that work in
this field (and they haven’t even started
yet!).
• My greatest passion right now is to be a
youth probation officer. I hope to make
a contribution to young people’s lives
that gives them hope and reassures
them that while they might have made
34
the wrong decisions it is not too late to
make a 360 degree turn around.
(Kirdeen Matthews, 30)
• I am absolutely convinced that in thirty
years I will be a child and youth care
worker because this career enters into
my heart. I love it and I want to devote
my next thirty years of my life contributing to this field. I see myself as a
youth worker or councillor devoted to
helping children of immigrant families
pass through the transition from their
old country to a new one. (Radostina
Ivanova, 19)
• I want to be the person that a child one
day looks back on when they are all
grown up and thinks “she was the one
who made a difference.” My aim is to
show kids that no matter what, they
are special and can do great things
when they put their mind to it. I believe
that the heart of the child and youth
worker is caring. (Jenn Gettel, 19)
• I hope to challenge those around me to
take the time to discover what they are
passionate about and not be afraid of
failure. (Danielle Grumley, 21)
There was a sense of caring, dedication and service to youth that ran
throughout the visions that students developed. The idea that we need to give
back something to the youth community
and to help youth understand the importance of giving back was evident in their
dreams. This concept of service and helping young people at risk or in trouble to
develop a commitment to ser vice to others is one that has formed a basis for many
youth work programs. Brendtro,
Brokenleg, & Van Bockern (2002) describe
the importance of generosity to children’s
growth and development. Students were
dreaming about helping youth to change
their hurting behaviours and teaching
youth the importance of giving back to
others. Many students were themselves
giving back and encouraging fellow students to join them in the service work
that they were doing.
• So I guess I’m here in my community as
the youth mentor to make sure that
children are not left out because of
family circumstance. Using everything
I’ve learned I want to bring youth together, bridge any gaps, and give them
the opportunities that were inaccessible to me when I was younger. (Yousuf
Ismail, 18)
• To be able to create an environment
where they know they are loved and
cared for, and challenge them to use
what they learn to impact others.
(Danielle Grumley, 21)
• Although I will have helped a lot of
youth in the same predicament, this
particular youth came back a year later
and started volunteering his time at my
practice. I then gave him a scholarship
to attend university and he is now a
CYC worker himself. (April Iuliano, 18)
Students have a growing awareness of
the role of political advocacy and how
it can contribute to programs and services
for youth. As child and youth care practitioners we spend time and energy on
equalizing power and engaging youth to
work alongside them. It takes a different
set of knowledge and skills to identify the
politicians and the funding sources where
money and power can contribute to
changes that will impact a greater number
of youth. They dreamed about being able
to do this.
• As our country experiences financial
woes, I would like to involve myself in
more political matters concerning child
and youth care. To speak up for our
profession and ensure that money is
evenly distributed and that all communities (especially those in northern
Ontario, First Nations reserves etc.)
see the benefits from those funds.
(Robyn Kennedy, 21)
• Listening to the news and becoming
more aware of my surroundings these
past few years has made me realize that
this world is not an easy place and a lot
of the time it is not a fair place. I want
to be the person who creates a fair
chance for kids who don’t get one from
the beginning. (Jenn Gettel, 19)
The dreams of these first year students
reflect the globalization of our world.
They understand the poverty and difficult
social conditions present in their own
communities. They have a sense of the
needs of youth from other countries as
well as the needs of youth and families in
isolated communities in our own country.
They want to change the conditions that
First Nations children and families experience and better meet the needs of
35
immigrants and refugees. Increasingly I
meet students with personal experience;
they come from countries at war, from
communities and countries where the
rights of children are violated daily, they
have a curiosity about difference, and a
commitment to working with and understanding many different cultures and
histories as a basis for ensuring all children’s rights are protected.
• My current work at the First Nations
daycare is to design and illustrate language books with an Ojibwa language
teacher. I hope this is the beginning of a
curriculum that supports the renewal
of native language and culture in the
classroom. I believe that my hope, care
giving and ability to teach through the
years will contribute to a child embracing their language, culture and history.
(Rachel Smith, 26)
• One of my greatest priorities is to fight
for the children in Ghana, a country in
West Africa where I hail form. Growing up as a child in my country of birth
was a treacherous experience. It’s my
dream to form an organization to fight
for children’s rights and to make children a priority in all aspects of their
policy making. I’d like to convince the
government of Ghana to create a separate Ministry for Child and Youth
Affairs like Canada so that children
have mandat- ed services including child
rights, protection and youth justice services. (Nana Asiedu, 26)
• Since I’m a first generation Canadian
from a war-torn country in Africa there
36
One aspect that helped to contribute to
my determination and commitment to
seeing the fulfillment of my dream was
my understanding of the importance of
self. Because I learnt from the very onset
of my career to value myself, take care of
myself and to be intuitive to my needs,
feelings and desires as well as those of
others, I knew that I could not give up
on something that was so important to
me. Also, from my training I learnt the
importance of self care which allowed
me to sur vive some of the more challenging moments of my career. The hard
work, stress and all the troubles I have
had to face over the years have been
completely worth it and I would very
gladly go through them all again in order
to have the same outcome. The only
thing that matters to me is that I helped
young people. If I was able to give one
young person hope and help them to
turn a negative circumstance or experience in their life into something better,
then that is the most important thing. As
I begin to look towards retirement, I realize that my life has been and continues
to be a journey of discovery. My greatest
success has not come from a position or
title but rather simply from self discovery and awareness and being able to
help others do the same. My life has developed from a very average life to one
that is anything but average. My life has
made an impact.
(Katie Crosier, 22)
were large barriers my parents had to
overcome and sacrifices I had to make.
I’m sure now that this is my path for
life. I want to engage youth in how to
deal with those barriers and hurdles.
(Yousuf Ismail, 18)
• I will have traveled to several parts of
the world, working in different cultures
and with different purposes. Regardless
of what I am doing or where I am at; I
hope to still be passionate about the
work I am in. (Danielle Grumley)
As with most child and youth care curriculum students learn that SELF is core
to the practice of child and youth care.
Their dreams reflect this core value of the
field. They have seriously undertaken a
journey of self discovery and understanding, with the knowledge that as they come
to know themselves they will help children, youth, families, and communities
create a safer more respectful world. The
little dreams and big dreams all come
down to one thing — passion for con-
necting with a youth and making a
difference in his or her life. They see
themselves in 30 years — not much different from myself — still passionate about
the work they do and passionate about
children and youth. I see them as more
prepared to start that journey and carry
that passion beyond just one youth — to
many, some of whom they may never
meet.
Reference
Brendtro, L., Brokenleg, M., & Van Bockern, S.
(2002). Reclaiming youth at risk: Our hope
for the future. Bloomington, IN: National
Educational Service
From: Relational Child and Youth Care
Practice, Vol.22, No.1, pp45-48
A GUIDE TO DEVELOPING EFFECTIVE CHILD & YOUTH CARE PRACTICE WITH FAMILIES
2nd Edition (2012). Revised and updated, this book by Thom Garfat & Grant Charles, continues to be used worldwide as a
guide for students, practitioners, educators and others in developing their CYC family practice knowledge and skills. The
1st edition of this volume has been translated into German by Vienna-based Hermann Radler for use in Austria, Germany
and Switzerland!
Softcover: $22 Can
37
F
I Needed
My Wife’s
Kelp
I Needed My W ife’s Kelp
Nils Ling
Nils Ling
38
irst of all, and I want this known right
up front, it wasn’t my fault I got stuck in
the snowdrift.
I was backing out of my driveway after
a big snow recently. As usual, I gave the car
a lot of gas, just the way you’re supposed
to, and it was going great. But just before I
got to the end of the driveway, I chanced
one more quick look (“Safety first”, I always say) and sure enough some bozo was
coming up the street, so I had to slam on
the brakes.
At that point the car sank like a stone,
and I was up to my axles. Big time stuck.
This was the worst possible turn of
events, for two reasons. First of all, I was
late for an appointment. But second, and
most importantly, it meant I had to go
back in the house and announce that I was
stuck in the snow and needed my wife’s
help.
Moments like this, you must know, are
the highlights of my wife’s life. She loves
hearing me say “I’m stuck in a snowbank,
and I need your help.”
She’ll pretend she didn’t hear me the
first time. “I beg your pardon, dear?”
“I’m stuck in a snowbank, and I need
your help.”
“I’m sorry? You’re eating kelp?”
“I need your help.”
She can be a very cruel woman, my wife.
She knows how this hurts me.And why
should something like asking my wife for
help with the car hurt? It’s the testosterone,
of course. Testosterone is a hormone we
men have coursing through our bodies that
reduces our IQs and makes us act goofy. In
large enough quantities, its effects can be
remarkable. For instance, laboratory rats injected with massive doses of testosterone
actually begin to care about regular season
NHL hockey. You can see why it’s a controlled substance.
Anyway, it’s the testosterone that
makes me ashamed to ask my wife for help
with the car. But I did, and after rubbing it
in for awhile, she got her coat on and
came out.
The first thing she did was get in the
car and put it in gear and try to drive out
of the snowbank. Like I hadn’t thought of
that. “Hmmm. Put it in ”drive" - why didn’t
that occur to me?"
I suggested – in a very even voice –
that maybe we’d get further if we picked
up some shovels and cleaned around the
wheels. Which we did, and soon it was
time to try it again. My wife hopped in,
slammed the car into drive, and put the
pedal to the metal.
Well, of course the tires spun like crazy,
polishing that ice underneath them to
mirror finish. And they kept spinning and
spinning. Her strategy, apparently, was to
melt the ice by friction. Of course, that
doesn’t work, and I tried to tell my wife
that – but she was inside the car with the
engine roaring. Finally, by thumping on the
hood, I got her attention and suggested
she take her foot off the gas.
Okay, her version is, I didn’t so much
“suggest” she do that as, “yell” at her. And
I guess my voice was raised. But she was
revving the engine, so it was hard to hear.
Anyway, she took off into the house in a
huge snit, leaving me to fend for myself.
Fortunately, my neighbour came out.
He’s a guy, so we could approach the situation analytically and talk about the best
way to get the car out and how we miss
rear wheel drive cars and scratch our
crotches. And finally, I hopped in, he
pushed, and the car popped out almost of
its own accord. As it did, I felt a little testosterone rush. Zzzzing.
For the rest of the day, I felt a strange
need to watch football on TV and debate
the merits of baseball’s designated hitter
rule.
That’s about all there is to the story,
except my wife wants me to point out that
it’s been several years since she’s been
caught in a snowdrift. And that when it
happened, she got out on her own. And
that she didn’t have to ask for help from a
spouse. Unlike some people.
Ouch.
39
Postcard from
Leon Fulcher
JANUARY 2015
From Hockley Valley Resort
North of Toronto
Postcard f rom Leon Fulcher
The 2014 Event was at the Hockley
Valley Resort and Spa north of Toronto.
We shared the facilities with a wedding
party. A Saturday afternoon activity involved foster carers working in pairs – as
Carer Buddies – to plan and complete 10
photos taken using a shared Smart Phone
that would be included in a Powerpoint
presentation for display at the evening
awards dinner.
H
ello Everyone! This Postcard got
caught up in the Seasonal Holiday
slow-down because it dates back to October when I joined foster carers engaged
with Broken Arrow Youth Services in the
Province of Ontario. That agency supports
youths in specialist foster placements from
Eastern and Northern Canada. In addition
to other supports provided, this agency
also hosts an annual Foster Parents Appreciation Weekend. All foster homes get
respite and Carers go off for a ‘flash weekend’!
Autumnal Colours at the Hockley Valley Resort for Foster
Carer Appreciation Weekend
40
Purposeful Activity and Play with a Smart Phone Photofest
The Photofest involved Carers working
together on a mission of discovery, working with a Carer Buddy who was not well
known to them. Each pair received 5 Outcomes that Matter Recording Statements
with some Pairs focusing on Belonging;
some on Mastery; some on Independence;
with the rest focusing on Generosity.
Carer Buddies wandered about the
Hockley Valley Resort during the course
of the afternoon – along with the Wedding
Party – and created 10 photographs (5 for
Phones onto a laptop and from laptop files
into an Awards Dinner Powerpoint presentation. Whew! A technical challenge!
The Inaugural Broken Arrow Photofest Award for Artistic
Merit
each Carer) using their list of 5 Developmental Outcome statements as prompts
to capture word pictures of relational
events. Four varieties of Smart Phones
were used.
What Outcomes really Matter when Focusing on Belonging?
Carer Buddies brought their photos
back to Mission Control at the end of the
afternoon for downloading from Smart
What Mastery Outcomes really Matter with Young People in
Care?
In addition to word pictures that told
of Belonging, Mastery, Independence and
Generosity, Special Achievement Awards
were presented for photos that demonstrated artistic merit and creativity,
wizardry and guile, as well as technical
geekiness! How many foster carers do
you know who carry and use iPhones?
The Photofest Award for Wizardry and
Guile was presented to the Foster Carer
who managed to entice two Wedding
Party Bridesmaids f to stand with him in
one of the many photos taken about Independence that Hockley Valley Resort
Saturday!
A Special Paparazzi Award was presented for Carer Buddies who successfully
captured meaningful moments that mattered with competing photojournalism
41
cost! 10 Stills for a Proposal used to plan
and create a 3 minute video? Everyone
can have a lot of fun and as well has having
safe opportunities for learning! Just Do It!
;-)
Independence Outcomes and a Photofest Award for Wizardry
& Guile
teams! How might your staff group or
youth group engage with such an activity?
Photofest Special Paparazzi Award – Others Photographing
Others!
Generosity Outcomes that Matter – Learning to Give and
Share
Somehow, I don’t think we give enough
consideration into how to create safe yet
useful learning opportunities with child
and youth care workers as well as youth
groups using Smart Phone technologies
that are accessible to all – at virtually no
42
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Endnotes
EndNotes
“When I look back, I am so impressed
again with the life-giving power of literature. If I were a young person today, trying
to gain a sense of myself in the world, I
would do that again by reading, just as I did
when I was young.”
— Maya Angelou
“A fit, healthy body—that is the best
fashion statement”
— Jess C. Scott
“It takes a very long time to become
young.”
— Pablo Picasso
“I have learned now that while those
who speak about one’s miseries usually
hurt, those who keep silence hurt more.”
— C.S. Lewis
“To be in your children's memories tomorrow,
You have to be in their lives today.”
— Barbara Johnson
“Enjoy your youth.
You'll never be younger than
you are at this very moment.”
— Chad Sugg
44
“When you're young, you think everything you do is disposable. You move from
now to now, crumpling time up in your
hands, tossing it away. You're your own
speeding car. You think you can get rid of
things, and people too — leave them behind. You don't yet know about the habit
they have, of coming back.
Time in dreams is frozen. You can never
get away from where you've been.”
— Margaret Atwood
“At the age of six I wanted to be a cook.
At seven I wanted to be Napoleon. And
my ambition has been growing steadily
ever since.”
— Salvador Dalí
“I was not a hypocrite, with one real
face and several false ones. I had several
faces because I was young and didn't know
who I was or wanted to be.”
— Milan Kundera, The Joke
“I'd like to get away from earth awhile
And then come back and begin over.
May no fate wilfully misunderstand me
And half grant what I wish and snatch
me away
Not to return. Earth's the right place
for love:
I don't know where it's likely to go
better.”
— Robert Frost, Birches
“I was not a hypocrite, with one real
face and several false ones. I had several
faces because I was young and didn't know
who I was or wanted to be.”
— Milan Kundera, The Joke
“To tell the truth is very difficult, and
young people are rarely capable of it.”
— Leo Tolstoy
“There is a fountain of youth: it is your
mind, your talents, the creativity you bring
to your life and the lives of people you
love. When you learn to tap this source,
you will truly have defeated age.”
— Sophia Loren
“You are only young once, but you can
stay immature indefinitely.”
— Ogden Nash
“Some are young people who don't
know who they are, what they can be or
even want to be. They are afraid, but
they don't know of what. They are angry,
but they don't know at whom. They are
rejected and they don't know why. All
they want is to be somebody. ”
— Thomas S. Monson
Pathways To Perfection.
"Since today is Charles Darwin's birthday, shall we begin with
a moment of silent evolving?"
“Love is what makes two people sit in
the middle of a bench when there is plenty
of room at both ends.”
— Barbara Johnson
“Life goes on. Get over it. You're still
young. It'll get better. Blah, Blah, Blah.”
— David Levithan, Marly's Ghost
“Sure, everything is ending," Jules said,
"but not yet.”
— Jennifer Egan
A Visit from the Goon Squad
45
information
Infor mation
CYC-Online is published monthly by The CYC-Net Press. It is an e-journal and therefore
not available in printed form. However, readers are welcome to print out pages or chapters as desired.
Editors
Thom Garfat (Canada)/
[email protected]
Brian Gannon (South Africa)
[email protected]
Correspondence
The Editors welcome your input,
comment, requests, etc.
Write to [email protected]
Advertising
Only advertising related to the profession, programs, courses, books,
conferences etc. will be accepted.
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46

“Light Bulb Moments” in Child and Youth Care - CYC-Net

Transcription

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